A popular doctrine is that of the imputation of Christ’s righteousness to the Christian. A false sense of security is given by this doctrine. It is the idea that upon faith Christ’s personal righteousness is transferred to the believer. In other words, when God looks down on the believer it isn’t the believer He sees, it is Christ, and therefore the believer’s sins are hidden from Him, for all He sees is Christ’s perfection. This ideology allows one to continue in sin without any consequence. This doctrine finds its origin in the minds of men, and not scripture.

Imputation – Romans 4

“Now it was not written for his sake alone that [righteousness] was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification” (Romans 4:23-25).

The purpose of Romans 4 is to emphasize the importance of faith and the role it plays in righteousness. “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness’” (v. 3). Paul stresses the point that this righteousness was attained through faith by grace (cf. v. 1-4). Abraham was reckoned as righteous apart from the law. “How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised” (v. 10). This occurred that “he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also” (v. 11). The only way for Abraham to be the “father of us all” was for the righteousness accounted to him to be “of faith that it might be according to grace” (v. 16). Paul states that righteousness was “imputed to him” (v. 23).

Advocates of the imputation of Christ’s personal righteousness to the believer twist the meaning of the word, impute, to mean transfer. This is not the meaning of the word. Impute is translated from the Greek word, logizomai, meaning to take inventory. Thayer’s Greek Lexicon renders it to take into account, to make account of. The idea expressed is that of crediting something to an individual. The NASV effectively translates the word into “credited.”

Paul describes Abraham’s reaction to the promise given by God that he would have an innumerable amount of descendants. “And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb” (v. 19). He was “strengthened in faith…being fully convinced that what [God] had promised [God] was also able to perform” (v. 20, 21). There was no doubt in Abraham’s mind that God would be able to fulfill His promise. “And therefore ‘it was accounted [logizomai] to him for righteousness’” (v. 22).

Up to this point we notice the subject of discussion being Abraham. It is only logical to conclude that the righteousness discussed belonged to Abraham. The righteousness was recognized as being on his account. Righteousness, as discussed in this chapter, is not used in a personal sense. It is generalized, and therefore attainable by anyone through faith by grace. There isn’t any personal righteousness being transferred from one to another.

“It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offences, and was raised because of our justification” (v. 24, 25). Nothing is written about Christ’s personal righteousness in this text. The mention of Christ’s death and resurrection brings to light the manner in which it is possible for us to be righteous. Our sins are forgiven because of the sacrifice of Christ on the cross. This is by grace. However, the one who believes in Christ is recognized as being righteous. This righteousness is “imputed” to the believer. I.e., when one “walk[s] in the steps of the faith which our father Abraham had” (v. 12) their own righteousness is accounted to them. One is not merely seen as righteous, one is righteous.

Conclusion

Christ’s sinless life plays an important role in the salvation of man. However, it is not transferred to the believer. We can attain righteousness through faith by grace. It is incumbent upon the individual to walk by faith as did Abraham. The false doctrine of the transfer of Christ’s personal righteousness to the believer appeals to the carnal desires of man. It allows the obdurate sinner to continue in his disobedience. However, this is a false sense of security. We must recognize the part we play in our own salvation. While we certainly cannot earn salvation, we must still “work out [our] own salvation with fear and trembling” (Philippians 2:12).